A few years ago, I worked in a butcher shop. I learned the different cuts of meat, learned the value of a sharp knife, and ingested probably more than my fair share of raw meat juice by grabbing snacks after handling ground beef. Just a bit of extra iron; it’s fine. Anyway, while I was there, I accidentally stabbed myself in the face. I was tying up a roast, holding my knife point-up as I did so (don’t do this), and when the twine broke, my hand shot up, and the tip of the knife entered my forehead, just above my right eye. Another thing I learned at the butcher shop is that foreheads bleed quite profusely.

For a few weeks, I had a very noticeable red gash on my face, or alternatively, a conspicuous Band-Aid that didn’t quite give me the same tough-guy edge as Nelly’s. I spent these weeks contemplating what it would mean to have facial scarring.

Obviously it would not change anything about me. My personality had not been altered, my essential biology remained the same, even my apathy toward basic food safety when it comes to what I put in my mouth continued at its same charming rate. I had a scar, a mark on my skin. Nothing more.

Elephant Man: A Social Construction

What I wondered about was how others might see me. If they were to stare, would they look away embarrassed if I caught them, or would they continue unashamed? Would they ask me how I got it, demanding I retell the same ridiculous story over and over, or would they uncomfortably skirt around it, pretending they don’t even notice? Would I be treated as an incompetent buffoon, someone worthy of pity and paternalistic “helping”? Laughed at?

How would I handle that? At what point would I start to question my self worth? How long would it take me to ignore the stares, absorbing them into my new normal, or would I always have to endure noticing them? Would I internalize their attitudes and begin to believe myself to be “scarred” rather than someone who just happens to have a scar? Would I act “scarred”? Would I start wearing hats and become less confident around women? Would I start associating any kind of rejection as an expansion of the way “unscarred” people would shun me?

How long of being treated like a monster before you become a monster?

I am fortunate enough that the scar is hardly visible now. Just another scratch on a Jackson Pollock of pockmarks covered by the unkempt scruff and bangs of someone who is too lazy to regularly shave or get a proper haircut. The stares are gone and nothing was internalized. However, the scar, pockmarks, and eternal five o’clock shadow all reside on the same surface: white skin.

If people had the potential to treat me very differently based on an etching on my skin, what about the skin itself? When people say that something like race is a social construction, they don’t mean that blackness and whiteness don’t exist. I have a scar. It’s definitely real, and that’s definitely how I got it. Social constructions are attitudes people adopt based on traditions and shared values toward things that don’t mean anything in and of themselves. Something as superficial as a scar, for instance. They are “constructed” because they are built by social perception.

Does a bombardment of beauty standards define how people might look at a scarred face? How about movies where darker foes are vanquished by whiter heroes? Or a Eurocentric history that teaches a dichotomy between white civilization and coloured savages? What about timid news stories about violence committed by those with white skin compared to the more harrowing tales of violence committed by those with darker skin? Every act of racism perpetuates attitudes which further shapes the construction. By the virtue of something as arbitrary as my skin, I am automatically treated differently by society based on how it constructs the image of “whiteness”. How much of that have I internalized? How often do I act “white”? What parts of “whiteness” have been absorbed into my normal?

At least I don’t give a shit about Pumpkin Spice.

Not everything that is a social construction is as controversial as race and gender (or beauty standards, for all my facially-scarred homies). Money is a social construction, for instance, as is the authority of a uniform. It is not necessarily a pejorative, but an appropriate description of how society functions. When the construction becomes particularly harmful is when we have to take a step back, collectively, and reexamine what is real, and what has value in and of itself.